undertaking and Gods acceptance and whether men know and believe it or not yea while they are enemies and declared that men might know and so will act and enjoy and so demonstrates men by nature dead enemies and wanting both knowledge of and will to any spiritual good before the other to be after done and where begun yet not compleated fully till the visible return of Jesus Christ in glorie 2. Cor. 5.14 15 19 21. 1 Pet. 2.24 and 3.18 Col. 1.20 21. and 1. John 3.1 2. which things having largely discoursed into Treatises now publick I forbear here onely I mention this to shew that the right understanding and belief of Jesus Christ the free gift of God and his death for all men and that while enemies and his ascending to receive and send forth spirit in the Gospel to make the same known that men might discern believe will and doth wholly oppose and deny any knowledge of or free will in any man by nature to that which is truly and spiritually good And such conceits of free will proceed from want of the right knowledge and belief of the death of Christ for all men And so I shall here onely enlarge in the other three things following 1. What will or free will in man is 2. What divers considerations of men yet natural the Scripture affordeth 3. When men are other and more than natural and what difference then 1. The will of man or mans will is one of the faculties of the soul of a man The soul as I conceive may be comprehended in these three heads viz. 1. The understanding or minde of a man by which he knoweth discerneth and judgeth of things good or bad true or false real or imaginarie and so inventeth or inferreth all which may be called Reason 2. The will of a man that is his bent and inclination leading to elect and chuse or to reject and refuse with purpose and resolution approving or condemning according to the judgement of the minde concerning things good or bad 3. The affections of love joy desire c. Which in a right tempered soul follow the verdict of the understanding and so the choise or rejection of the will But if the appetite and sensual part get victory over the affections and so lead the will the soul is in a distemper and it is a troublesome evil like that Prov. 30.22 23. So that without these three there is not as I conceive a whole soul the will being as I conceive the middle part to be governed by the understanding and to govern the affections that all may agree in one now the freedom of the will is that liberty and freeness it hath in it self above any discoveries objects and proffers to incline to or from to chuse or reject according to what the understanding discerneth good or bad without any force or violence to constrain it one way or other without any necessitating enforcement or band withholding but onely as that seen in the object and approved or disaproved by the judgement doth move and so far is the will free ended and so the heart and minde make free and willing and such a free ready unconstrained will or willingness is free will indeed and so far the will is free in it self and so accounted in Scripture-language also Exod 25.2 and 35.5 21 22.29 2 Cor. 8.3 12. Yet here is to be noted that discovery of objects giving forth of commands and directions layeth no constraint or hindereth but that the will of it self inclining is still free and so accounted in the Scripture Lev 1.3 and 19.5 and 22.19 26. Nor doth want of power to do or avoid and so accomplish according to the purpose inclination and choice of the will hinder the freedom of the will But that the will may be free and freely willing when yet there is not power to do or attain that which is willed Matth. 26.41 Ioh. 21.18 Rom. 7.18 So that freedom of will is one thing and power of doing another and so let us hold close to our business in minding what is free will and in what sense the will is said to be free whether in things that are lawfull or unlawfull good or bad that we mistake not freedom here for liberty or Authority given of God for he gives none to evil nor for power of acting which is another thing But for that freedom from constraint or necessity In which the will as it is a will doth or may incline and chuse or reject more need not be said of the will what it is 2. But now it is meet to ponder and rightly to conceive of man according to the divers and manifold considerations given us of him by the Scripture of which I shall point out five considerations of man as yet a natural man and they are these 1. As God made him in his creation of him when he made all men in one publick man whom also he made male and female and called their names Adam 2. As man by eating the forbidden fruit in sinning made himself 3. As man through the propitiation made by Jesus Christ the second publick man hath his natural life a time preserved and mercies extended 4. As by the virtue of the death sacrifice and mediation of Jesus Christ man hath some light understanding and disposition given unto him by Jesus Christ 5. As Jesus Christ doth by his Spirit with some supernatural light and motion at some seasons visit a man and touch his heart striving with him and in all these considerations we have several things to acknowledge about the will of man and the freedom of it 1. In the first consideration we finde God made man upright even in his soul according to his own Image in righteousness and holiness Ecles 7.29 Gen. 1.26 Col. 3.10 Eph. 4.24 Then was man indeed a living soul and in honour and had his understanding clear to discern the minde of God in what appertained to man and his will free and at liberty in it self though by the command of God bound to the best to chuse one way or other and his affections suitable no sober man that I know denying and so and then man had freedom of will to that which was natural good and to that which was morally good and to that which was spiritually good and all had the same in him as in a Root out of which they were to spring and as in a publick man that stood in their room else they could not have lost it in his fall and loss But for those things that are since mans fall called in Scripture supernatural and spiritual good as the spiritual man the Lord from heaven the quickning spirit life from the dead remission of sins through the bloud of the Son of God enjoying his righteousness union with him and conformity to him in death and resurrection in his holiness priviledges and glory these things were unknown to the first Adam in his Innocency nor could they
A TREATISE Shewing the Liberty and Bondage of the Will of Man Or A TREATISE Shewing the Bondage of the Will of Man by nature and the Liberty thereof by Grace Dum Spiro Spero LONDON Printed by W. B. for Anthony Nicholson in Cambridge Anno Domini 1652. TO THE CHRISTIAN READER BEloved Christian my desire is that none of us that profess our selves Christians and in that respect brethren may be found walking in that evil way mentioned Psal 50.19 20. much more that we use not the same as our weapons to maintain our opinions and to beat down what we fancie to be errour for its an evil and dangerous way and Truth needs no such weapons for its defence nor to confute errour and sure this can be no other than evil speaking and false to give out of any that understand and believe Jesus Christ by the grace of God to have tasted death for every man and to be the propitiation for the sins of the whole World and the enlightner of every man that comes into the World That they therefore exalt the nature of man fallen and would that man by nature hath freedom of will to that is Spiritual good Surely this report hath risen in the first raisers of it from ignorance of the very voyce of that Doctrine of grace and from conceits of foolishness in the Testimony of Jesus in the plain sayings thereof and malice against such as believe to stick close to the same and will not be waved by Philosophy and vain deceit to prefer mens garnishings before the plain Text Hence such envy and strife and charges of holding such goodness in nature fallen But whence such wisdom comes and what accompanies it see in James 3.14 15 16. And it is to be feared there is some secret magnifying of willing and running where they are in this rash censure of some to assert them where they are not and so a putting them out of place or else an overcontempt in denying their use where they ought to be for surely the attainment of remission of sins justification righteousness and eternal life It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 For chusing willing yea and running too to attain satisfaction to fleshly and sinfull lusts I believe we all think this in the nature of man as fallen full enough and the end wofull also But to will and run to attain the knowledge of God and peace and righteousness and life with him surely such a thing as this springs not from fallen nature onely but hath some light or knowledge of truth to occasion it though happily abused or imprisoned by some advancing their own wisdom with it Joh. 1.4 5 9 10 11. Rom. 1.18 19 20 21. Yet such a willing and running may be found in natural men and how highly esteemed soever by them yet not aproved of God Luke 16.15 as to say when mens willing and running is to establish a righteousness of their own by the works of the Law to get the righteousness of God Rom. 9.31 32. 10.1 2 3. Or to get Christ and Faith in him that they may believe He died for them and is theirs and they his and shall have eternal life by him if their willing and running for this be either in and by the Traditions and Doctrines of men Matt. 15.8 9. Or by their own wisdom and strength from a self-principle to avoid the second death and get eternal life 1 Sam. 2.9 Ezek. 4.6 7. Joh. 1.13 All Devotions Conversions Reformations and Attainments got in and by such willing and running is but fleshly and unprofitable Joh. 3.6 and such in their hopes prove either Ismalites the seed of the bond-woman or Edomites that as profane Esau that preferred a mess of pottage before his birthright or as those boasters Pro. 30. and wandring Stars and Clouds without water Jude And howsoever in words they may ascribe this their willing and running to the grace of God to call it the effect of his Almighty power yet will not God justifie them in it nor can they obtain the Righteousness of God by it or yet are they any better than natural men what ever they profess Luke 18.9 14. 2 Cor. 10.12 18. But I suppose this is not the willing and running that is meant in the strife but there is a willing and running that is good and approved Commanded Isai 1.19 and required in all that render service to God Exod 35.5 21. 1 Chron. 29.5 Professed of the Saints 1 Cor. 9.24 26. which is wrought in the belief of the Gospel Rom. 1.16 Ps 11.3 in which every good endeavour is accepted 2 Cor. 8.12 and without which none come to the use of understanding do obtain the Kingdom Matth. 11.12 Now this willing and running as appears in the Gospel of Jesus Christ is such as first is produced by the rich and free mercie of God held forth in the death of Jesus Christ Rom. 5.8 10. Tit. 3.4 5. And secondly is carried on in dependance on God for his performance of the good he hath promised Gal. 5.5 And thirdly seasoned with submission and patience to wait on God for his performing of his promises Heb. 10.35 36. And fourthly exercised in such ways and means as God himself hath appointed and approved Isai 64.5 1 Cor. 2.9 Yet the obtaining is not of him that thus willeth and runneth nor is it in the power or for the desert of such willing and running but of God his free gift who freely first prevented by shewing mercy and so effected the will and in the series of his goodness both drew and answered And if willing and running were understood and put in their right place it would abate the strife but I fear that Satan hath a more mischievous design in raising the contention and casting that foul Aspersion on believers For he knoweth how deeply he hath overthrown us And how far we fell in our first Father and how by reason thereof we are as we come forth from him blinde deaf dead in respect of Spiritual life and favour and Communion with God so as we can neither help our selves out of our misery nor take hold of help though wrought for us and tendered to us by another And he knoweth that the Son of God hath taken the nature of Mankinde was in that nature made under the Law for them and so died the death and wrought Redemption for them that whoever believe in him might not perish but have everlasting life And he knoweth that God hath immeasurably filled Jesus Christ with spirit in the nature of Man even for the rebellious and that in certain mediums he thereby gives forth some Testimonies of his goodness and in the Gospel a full Declaration that men might believe and so turn in to him And he knoweth that God through Christ and for his sake hath given to men an understanding above the beasts of the earth and some light
in some seasons liberty and opportunity for more and let those born of God be considered as distinct and those reprobated as excluded the better part And then I am perswaded all that are not prejudicated through envie and malice will confess that the heartie believing that Jesus Christ by the grace of God did dye and give himself a ransom for all men and that God so accepted this death of his for all that he hath exalted him and made him Lord and Judge of all and filled him with all fulness of grace and truth to bestow and that if one died for all then were all dead and that he died for all that those that live should not live to themselves but to him that died for them and rose again that Jesus Christ is the Saviour of the world the propitiation for the sins of the whole world that he is so displaied and set forth in the Gospel that all men might believe and that such as do indeed believe on him shall not perish but have everlasting life this being the foundation of repentance and faith the door to come in to the knowledge of God and Christ the ground of the faith and certaintie of the resurrection of the dead and of the equitie and certaintie of Christ his judging all men and the ground and motive of true love to God and men that this doctrine and the belief and preaching of it will lead no man to magnifie the nature off man as from Adam or to think that any man hath by nature free-will to moral or spiritual good yea or that any man that is but natural hath any freedom of will to spiritual good things much less power to attain and do and we that believe thus protest against it But this we believe as we are led to in the belief of this doctrine namely That as Jesus Christ came into the world to save sinners and that the world might be saved 1 Tim 1.15 John 3.17 And useth means and sends his Word to that end that men might seek him repent and believe and so be saved Acts. 17.27 Rom. 2.4 John 1.7 and 5.24 34. Psal 78.5 6 7 8. So he hath done that for men and by virtue thereof doth that unto men by which in his operations they might repent and believe and so be eternally saved and if they be not it is not through meer impotencie and necessitie but their willfullness so far that their destruction is of themselves not in or by the weakness or want of any thing done by Christ but by their own willing disobedience refusal and evil choise Prov. 1.24 29 30. and 9.12 Isa 5.2 6. Jer. 6.16 19. Hos 13.9 2 Thes 2.10 11. And so from the same doctrine and these instructions of it we believe as is said 1. That the natural life of man is by Christ preserved for a time that he might repent 2. That by Christ some means are used and some light vouchsafed to men for the same end tending toward Salvation 3. That some light disposition or spirit is extended and given into men by which they are indued with some discerning that may be called an eye to see an ear to hear that so in seeing and hearing they might understand what is naturally and what morally good and what of God is declared to them in his works and word about his eternal being and God-head his wisdom power justice truth and his love and kindness to man-ward and what he hath done for them and how he looks and calls for their return to him and what in mercie he stands readie to confer upon them in their return according to his discoverie they may see and with this discerning such a suitable libertie or freedom in their will is also given them by Christ that they might chuse and see in seeing and so to view and incline and chuse to seek and yield to that which is naturally and morally good and to attend that word and those means in which spiritual good things are declared and tendered to them and in which attention to them they should meet with that which would inlighen their mindes and give so much freedom to their wills as that they might chuse that which is spiritually good which yet is wanting to them 4. That Jesus Christ by his Gospel where it comes and by his Spirit therein at some seasons doth even lay meat before them and so far take off the yoke of thraldom that by his operations in such seasons they might chuse life and then is this freedom also given them which because they accept it not so use it not in that season to chuse life as they might it abides not in them and so they cannot be said to have it but as coming in that season and passing because it was not laid hold on in that season and well used And all this being the free gift of God by virtue of the death of Christ to unworthy men and a fruit of his love and kindness to man-ward it magnifies not at all mans nature as in and from Adam nor affordeth any praise to man but sets forth still the glory of the rich grace and bounty of God to unworthy man and how they are still more obliged to God for this helpfulness afforded and to Christ the spiritual man by virtue of whose death and sacrifice this also is extended being a fruit thereof and it serves much more to abase corrupt and fallen man and to aggravate his sin and folly that being in miserie and life tendered him by a Redeemer and such help given him that he might incline to hear and attend to the means he useth who would save him eternally and yet men willingly to close or refuse to use the eye he hath given them and to chuse to follow lying vanities and so forsake their own mercies rejecting the Lord of life Oh great ingratitude and inexcusable follie As for the freedom of will in unfeigned believers though it be but in part yet confessed by us all that believe in Christ I will here say no more to that and for them that for willing resisting the Spirit till they be given up of God and reprobated that they are hardened and totally destitute of any freedom of will or possibilitie thereto in things truly and spiritually good I suppose there is in this no difference among us that believe in Christ But about natural men not yet born from above nor wholly overcome by Satan and so given up and reprobated by God but yet in their natural estate of these is the question and concerning these the question is not of free-will to God by nature or as we come of Adam for that is denied by us all that believe in Christ nor is the question of free-will in man to things supernaturally and spiritually good for that is denied to be in or have any abiding in natural men while they remain onely natural but the question is of a freedom procured
that they might discern and attend the means in which his goodness is testified and his Spirit working And he knoweth that if such mediums abide unclouded and unperverted before them and that if they according to the light given them do in seeing see and attend to that discovered in the means The grace discovered would enlighten their mindes draw their attentions and work willingness and desires in their hearts to receive and God would convert and heal them Therefore this enemy of Mankinde exerciseth his malice in many wiles to withdraw men from beholding and attending the truth as presented in those mediums especially in the Gospel And this he doth sometime like himself as an Angel of darkness with presentation of necessities or worldly honours and riches or persecutions but sometime counterfeiting as if he were an Angel of light pretending light holiness and greater attainment and for this cause hath his Ministers appearing as Ministers of righteousness to oppose the Testimony of Christ as set forth in the plain sayings of the Gospel also in the extent of it knowing if that be hid from men the door of saving knowledge the foundation of sound repentance and faith the medium to set their will at liberty and make free to choose life is hidden from them then they are liable to be taken in his snares and seducements But that he 's mischievous end may not be seen and that he may prevail to put men by attending to such plain declaration of the Gospel he will colour over his business with a pretence of magnifying free and particular grace in a more excellent way and cry down the plain Testimony of the Gospel if received in the plain import of the words as exalting the nature of Man and attributing free-will thereto to the derogation or abating the honour of the grace of God and so scare men from attending that in which they might meet with life For the preventing of which mischievous design and removing that false aspersion cast on the truth and lovers thereof I have writ these ensuing lines which I desire may be read and the homeliness of the stile pardoned but the things themselves tried and received so far as they appear consonant to the Testimony and sayings of the Gospel and no farther The Lord in mercy sill us with the blessing of the Gospel and make us of one minde therein as prayeth the Well-willer in Christ THO MOOR A TREATISE About the will in Man and what freedom is in it to any thing truly good and whence that comes THe great love of God to fallen mankinde in giving his own Son to take the nature of man yea to be the publick man and under the law for and in the room of all men and so to dye for them all that first and accursed Death in which all mankinde had else for ever perished And Gods being so well pleased with this Death of one for all that he hath raised and exalted him and made him Lord of all and given them all over into his dispose and born witness of him and set him forth in the Gospel to be the propitiation for the sins of the whole world that whosoever believeth in him may receive forgiveness of sins and have eternal life and that such as when means are used towards them rebell willingly against him may be justly judged by him This is fully and plainly recorded in Scripture and declared as the ground and foundation of repentance faith love to God and men of preaching the Gospel to all of asserting the Resurrection of all and of Christ his judging all as is plain in the Scripture and hath thereby been clearly proved by many Yet by some and such also as are in esteem both for learning and godliness this truth is not onely opposed with many subtilties cavils and invention of absurdities to fasten on it but even the clear contrary Assertion affirmed as to say that God never loved all men Christ did not dye for all men he is not the propitiation for the sins of the whole world of mankinde calling these their negations Truth and the contrary affirmations of the holy Ghost Error and Heresie and although the best of them can finde but carnal weapons as misreporting the words they should answer wrong and cloudy stating the question multiplying queries scholastical flourishes Rhetorical chidings scoffings pervertion and wresting of Scripture-sayings not one plain saying of the holy Ghost to avouch and countenance their negation withall but such expositions limitations and exceptions as tend as much to deny Gods creation of all men by Christ his making all men righteous in the first publick man that all have sinned that there is any cause for or door of repentance for all men That there is any real truth in the Gospel to be preached to all men that all men are obliged to Jesus Christ for any saving good why they should live to him or that they shall all rise and come to judgement before him nor have they any clearer testimony in the Scripture for these or any of these than for that which they deny I hope God will one day give them to see so bring them from opposing to acknowledging the truth and for that cause I have writ these few lines if it may be to remove one of their great pretended stumbles in answer to a groundless slander which is this that such as believe Jesus Christ to have dyed for all men do also therewith hold that men have free will by nature and so magnifie the nature of man and free will in man Derogating thereby from the honour of the rich and free grace of God By what reason or learning this should be raised to be a consequent of the belief of Christ his having dyed for all men I know not nor believe that any can shew but I shall endeavour to clear that part of opposed truth from giving any cause at all or having so much as any shew for such an absurdity to be cast upon it and I am sure many believing the truth are slandered And for the clearing the truth and them I desire that these four things may be considered and what the Scripture saith of them may be believed 1. The distinction the Scripture holdeth forth between that which Jesus Christ as the publick man distinct from all other men undertook to do and hath done in his own personal body with God for men without reference to the knowledge will or acting of other men and as and while they were enemies and that which as the publick man by virtue of that done in his own bodie being filled with power authority offices and spirit he hath undertaken to do doth and will do for to and in men that they might know will act and enjoy the virtue and blessing of that he hath done in his own body The first of these being done perfect compleated without the knowledge will or act of any other man in his
such an effect or work of the Law is more or less in every mans conscience till he by custom of sinning and hardning his heart be seared so past feeling Rom. 2.5 Ephes 4.18 so that in all this is no such commendation of the nature of man that he hath the Law writ in his heart and so by nature doth the things of the Law the contrary being largely testified in the first chapter and in the beginning of this But now for our understanding what that Doing the things of the Law by that light extended by nature or natural mediums even by such as have no distinct revelation of Christ is which is here spoken of It is needfull that we first receive the Gospel-testimonie that Christ dyed for all men and extends by virtue of his death some light to all and so consider man in some other consideration than as fallen in the first Adam namely as redeemed in the second and as mercies and means are extended by and through that second publick man even Jesus Christ and those means made effectual in him also by Jesus Christ though for want of the Gospel and spiritual revelation he have no distinct knowledge of this Jesus Christ through whom he receiveth all this and by whom he is now more accepted of God than such as enjoy those greater and spiritual means that give the distinct knowledge of Christ and are not prevailed with thereby as is to be seen in the example of Cornelius Act. 10.1 4 31 34 35. And the following part of this whole chapter Rom. 2. So that in all this the grace of God shewn in greater or smaller means by spiritual or natural mediums is magnified but the nature of man that which of himself as Adams Son he willeth and Doth is reproved and abased as is evident throughout chapter 1. and 2. and 3. 3. But now in the third consideration of man as Christ the second and publick man hath in his stead and for his sins dyed and so wrought a redemption and made a peace for him and by virtue thereof doth preserve his life for a time and in that time extendeth mercies and means to him that he might repent Rom. 2.4 and seek him Acts. 17.27 and live to him 2 Cor. 5.15 and so participate of the redemption peace Here in this consideration of man as his soul and body is preserved in the natural life by Christ Psal 75.3 Col. 1.16 17. John 1.4 5. We have something else to consider about the will in man being one of the faculties of the soul of the soul so preserved For man in the former consideration was so fallen and dead that he was so shut out that there was no liberty to him for any good to chuse nor yet for evil to chuse or refuse for he was necessitated to it and so his will wholly imbondaged but now through this redemption wrought by Christ and grace given by God in him and manifested through him that necessity of perishing and impossibility of being saved that which stood cross against man in the mid-way between God and man is removed and that which held man captive is by Christ captived Col. 2.14 Ephes 2.13 16. and 4.8 and here is remission of sins and eternal life prepared for men and given by God in Christ that in receiving him men might receive it and this set forth in the Gospel that men might chuse life Joh. 3.14 15. Act. 13.38 39. 1 Joh. 5.11 12. So that now the winter is past and here is good spiritual good to be chosen and liberty from God to chuse the same Deut. 30.19 Joh. 6.27 29. but yet nature blinded cannot see and so the will is not moved nor free to chuse this spiritual good unless some supernatural light be given into it Joh. 1.4 5. but now in natural things suitable to the good and well-being of the natural life which is preserved by Christ the will is also herein so preserved by Christ as there is some freedom in it touching natural things and here I may say the will hath as much power or freedom to chuse or refuse as the man hath light or understanding to discern what is good or evil in things tending to the natural life and this I gather from that change of expression where knowledge and knowing to chuse or refuse are put one for another Isa 8.4 with Isa 7.16 and so in and about things and actions natural and humane for the preservation safety and well-being of the natural life and suitable profits pleasures and honours with that contrary thereto according to that which the understanding and minde of a man judgeth to be good or bad best or worst the will of the natural man is free and doth freely chuse or refuse Gen. 6.2 and 11.3 6. and 13.9 10 11. Although through a deluded judgement he may be mistaken in his choise Act. 27.11 12 13. yea and though he want power to attain and do or to avoid all that he chuseth or refuseth which may befall in this to spiritual men also Joh. 21.18 so that in fallen man that is yet natural and of himself inclined and imbondaged to his own ruine and harm he is yet through the grace of God by Christ so preserved that there is such a freedom in his will about things natural as is said the holding of which perswasion attributeth nothing to the exaltation of nature no worth no desert no power for good but abaseth it and magnifieth the grace and power of God in Christ to such weak unworthy ones to whom in their distress he also so speaketh What wilt thou that I should do unto thee Matth. 20.32 yet is this freedom of will many ways abused by natural men to their harm 1 Some not knowing the grace of God through Christ that dyed for them and bought them and so preserveth this freedom of will in them as they count their tongues their own Psal 12.4 so their will and this liberty and freedom they finde in it to be of themselves and so what they attain of things they chuse and pursue tending to furnish their natural life they attribute to themselves and so sacrifice to their own wisdom choise endeavours c. And make idols thereof which if they knew and believed the death of Christ for all with the ends and virtues thereof they would not do Ezek. 28 2 6 17. Hab. 1.15 16. An evil that God warns his people to beware of Deut 8.11 12.14 17. Jer. 9.23 2. Some through the same Ignorance and unbelief yet finding this liberty of will not knowing whose gift it is and to what end given do yet in self-love and desire of riches and honour chuse that which to them apeareth the best and so chuse a sober and temperate use of the creatures and a civil and modest behaviour in converse with men about them and then in a secret hypocrisie pretend this temperance sobriety c. to be for God and to
in fame for learning and devotion they not by any necessity or constraint but willingly stick to their commands and doctrines and refuse to embrace the truth that would endanger to their displeasure and reproach Hos 5.3 4 9 11. John 5.44 and 12.42 43. whence that Isa 51.12 13. Neither will this Plea help them or be found true their wills were so chained they could not chuse to accept the better part in this they were for want of liberty and freedom of will necessitated to chuse the worse part herein and whoever help them with this Plea God will reprove it Isai 5.1 4. Mic. 2.7 3. Some there are that for want of the right knowledge of Christ having dyed for all and the ends and virtues of his death stoop not to come in at that door wherein they will be found no better than others and chuse not that efficacie of the death of Christ that they might be quickned by him yet make some use though a wrong one of this liberty and freedom of will given them by Christ and that is this that being convinced of sin and their guiltiness of it by the Law and the wages to be death and so terrified by the Law with the apprehensions of Gods anger and judgement and so of hell and believing the Law to be holy just and good as indeed it is they set themselves to the Law and chuse to work sorrow on their hearts for their sins and so to leave them and to learn the knowledge of those righteous affections and services commanded by the Law hereby to get the righteousness of God and as by use and custom they attain to some inward frames and promptness in duties they would from thence conclude themselves alive to God but finding wants they will look to Christ as one that dyed for such that so what is wanting in them may be made up by him and being come to this they trust there are Christs they have faith they are righteous and have some free-will to that which is supernatural and spiritual good but in this they are not wise but farther off unjustified still 2 Cor. 10.7 11 12 13. Luke 18.11 Rom. 7.9 and 9.33 and 10.1 2 3 4. Job 9.30 33. And yet in this is something that is worse for they yet not knowing that which is indeed supernatural and spiritual good and so having as yet no freedom of will to chuse that But onely this freedom forementioned to that is morally good and all the zeal and exercise being an act of their will though helped by that freedom in it given by Christ to men yet this now they call an act of supernatural grace and say it is a begun freedom of will to that which is spiritually good and that it was wrought in them by the free grace and the almighty and unresistable power of God without which they say they could not have had it And they acknowledge it the work of his grace as did the Pharisee Luke 18.11 And of this act and fruit of their will they make a great Idol and mysteriously worship it for from hence they fetch their knowledge and on this they build their faith and hope that they are elect that Christ dyed for them that Christ is theirs and they his that the promises belong to them and that they shall have eternal life and can never fall away though they think and to others say Christ is their foundation yet the truth is the first and bottom matter is the foundation and that to them is this act produced by their will without which they know not whether Christ dyed for them or no so that they build that perswasion hereon also and hence is their assurance c. raised though every whit as much deceived as they Prov. 30.12 Luke 18.11 Rev. 3.17 18. 2 Cor. 10.12 And as high-thoughted of themselves as they Prov. 30.13 Isai 65.5 Yet do they blinde themseves and others from discerning this by earnest and zealous crying down all free-will in man to any such good as they have as if there be any it must needs be by nature and so as persuing others as magnifiers of nature and holding man hath free-will to that is spiritually good therefore you may be sure they are far from any such thing and yet all this while they have no more but that freedom of will that is by Christ given to all men though not so to work with and build on the Lord help such as are snared with it out of this mysterious Deceit that they may not be as those Prov. 30.12 13. or he Luke 18.11 Lamentable it is that so good and gracious a gift given to man should be so abused but it will leave at last the abusers excuseless 5. But I will now add the last consideration of the natural man and that is as Jesus Christ by the virtue of his death sacrifice and mediation doth by his spirit in and according to the Gospel visit and move the heart with some supernatural light and motion at some seasons striving with him that there are such seasons of gracious visitations and especially where the Gospel is plainly preached I need not in our Nation stretch my Assertion any farther is evident for the plain preaching of the Gospel is it self a gracious visitation to a people and the mean yea the choise if not the onely outward mean to enlighten mens mindes in make their wills free to chuse spiritual good things Luke 68 78 79. and 19.42 44. And Christ by his spirit is graciously present in such ministration of the Gospel Prov. 9.1 6. Matth. 28.20 whence it is called a ministration of life spirit and righteousness 2 Cor. 3.7 8 9. And yet moreover at some seasons more than others and sometime to one and sometime to another he doth more clearly and forcibly visit with some supernatural light and motion discovering his goodness to the heart and moving it with convincement and alurement so striving with them by his spirit as appears Rev. 3.20 1 Pet. 2.12 John 16.8 13. And in such seasons he is making the will free laying grace and life before it moving with loving alurements so as they might be free to chuse and have then an opportunitie to receive that freedom yea in one season or other before he leave striving with them he takes off the yoke of thraldom that there is so much freedom given to the will I say not that they shall necessarily by constraint but that they might in that season while his presence is so with them even chuse life yea spiritual good things though many undervaluing it do not as is evident Hos 11 4. Ezek. 24.13 Isa 5.1 4. I say not this freedom wrought in the will of the natural man is abiding or dwelling in him but onely that it is given into his will at and in such a season of visitation and yet that this mercy of God given in such seasons is by many
and given into he will of man by Jesus Christ in which so much liberty is given into the will of man that according to the declarations and tenders made in things naturally and morally good and the declaration of Gods love to mankinde in his works and in his word the mediums to discover supernatural and spiritual good things when attended to and believed he might incline to and chuse to minde attend to and imbrace such natural and moral good and such outward mediums for spiritual good as are set before him in which is attendance to that better freedom which in such attention should be met with of this and this onely is the question and the affirmative I have testified to in such a sense and so far as is affirmed in the four last mentioned particulars and I suppose fully and clearly proved in the Scriptures fore-cited in the three last of the five considerations of the natural man And yet for more satisfaction I will instance proofs more distinctly 1 Proof The Apostle professeth that the word of faith which he preached and that which the righteousness of faith saith and which Moses spake is the word that is nigh thee in thy mouth and in thy heart and that nightness and being in thee the testimonie of the word it self now this word which they preached was neither Adam nor Adam-like and natural things nor a Law of works but the word made flesh the Lord Jesus Christ and remission of sins and life in him to be received by believing and testified by confession and this word saith he is not so far out of sight and reach but it is very nigh thee in thy heart that thou maiest believe In thy mouth that thou maiest confess as is evident compare Rom. 10.4 10. with Deut. 30.11 15. And upon this ground Moses professeth to have set life before them and exhorts them to chuse life verse 15 19. Surely this testimonie is true in some plain and full sense without wresting dominition or addition and it cannot hold forth less than what is before affirmed in the last four fore-mentioned particulars To take it in such a fantastical sense as if the personal body of Christ were in us and dying rising and ascending in us is contrary to the whole testimonie of Scripture and the foundation of our faith and the drift of the place it self To take Nigh and In for his spiritual in-being in the hearts of believers by his word and Spirit and the riches of the mysterie in forgiveness righteousness c. By and in which manner he is in believers the hope of glorie is against Scripture which makes that peculiar to believers and against the place it self which affirms this nightness not because but that men might believe Yet sure a truth there is in the affirmation and that in a full and plain sense whether 1. We take in for for as it will well bear and signifie and is sometime so used yet then the first word Nigh implies a redemption for man and made known and fit and this implies good will to him and so for him and he so far made capable that he might so attend that he might believe or 2. If we take In for in or within as being added to Nigh it seems to be taken then we must take In for such a being in as may be in an unbeliever that he might believe and that can be no less than by virtue of his propitiation made and mediation continued extending such mercie and light into men as through him they live and move and have understanding above the beasts and so an eye to discern and such motion in their will that upon his tenders of life in the means they might chuse to behold and attend to him in them and then though they have no power to save themselves yet he would save them Isai 45.22 And both these senses are true and answer to the words fully and plainly and less than both these cannot be taken without injurie to the words and he that denieth this preacheth not the Gospel the Apostle preached but runs at an uncertain and this holds forth as much as I have affirmed 2. Proof It is affirmed plainly in the Scripture that Jesus Christ lighteth every man that cometh into the world John 1.9 and so that there is a spirit in man c. Prov. 20.27 Job 32.8 and 35.10 11. and that they have eyes and ears that they might see and hear though they refuse in seeing to see c. the wonders in the works and word of God Jer. 5.21 as is before shewn and this is as much as I have affirmed 3. Proof The Lord calleth upon men to look to him to hear his voice to understand to turn at his reproof to repent to believe to chuse life c. Isai 42.1 and 45.22 Prov. 8.4 7. and 1.23 Acts 2.38 and 16.31 Deut. 30.15 19. If any say that such exhortations imply not power in the exhorted to turn c. I answer I say not that it doth but implies power and will in the exhorter he being the Lord and a capacity given by him to the exhorted to hear and see and understand and so to attend and incline which if they do according to what they may by his gift he will add more and save as his word assures a wicked servant he is that saith the Lord gathers where he hath not sown c. If any say they say not God doth so for he gave them power in Adam which they have lost and he may justly require that of them he once gave them power for I answer he gave power to Adam to as much as the Law of ten words requires and that power he lost and this Law serves to discover sin and sentence to death which use was not for Adam in his innocency and I hope such as know the Gospel know that Christ will judge according to it himself having been judged for us according to the Law but the power to acknowledge sin repent and believe in Christ and so chuse life that way was not in Adam in his innocencie and so not lost by him and so as the first power men never had in themselves though in Adam so this they never had in him and if God graciously give not forth some power in which men might look to and receive his power he should require of men absolute impossibilities and then his yoke were not easie but in Gospel declarations he gives that by which men might hear the end of his declaring calling being that men might repent and be saved John 5.24 and 34. which will evidence as much as I have affirmed 4. Proof God every way by his word cleares himself from being the cause of mens destructions either in his will or pleasure taking in their death Ezek. 33.11 or tempting them to evil Jam. 1.12 or in want of any means used for their good that may stand with his wisdom and holiness and
expresseth his heart for their coversion and appealeth to their conscience what could have been done more that he hath not done Isai 5.2 6. which had been easily answered if he had not done as much for and in them as I have affirmed 5. Proof God that is mercifull wise and holy will not look for that in his creatures for which he never gave them any power or fitness or means by which it might be brought about he would not look down from heaven upon the sons of men to see if they did understand c. If he had done nothing for them by which they might understand c. Psal 4.2 3. nor would he look for fruits if he had not done that by which fruits might have been brought forth Isai 5.3 4. which could be no less than I have affirmed 6. Proof God in convincing reproving and condemning men as sinners in this respect chargeth them neither with Adams fall nor weakness and inability in that sense but with willfulness and gross neglect or rejecting his word Prov. 1.24 29 30. Ezek. 24.13 And saith not they were chained in or necessitated to but chose their own ways Isai 66.3 And are in this foolish having eyes and see not Jer. 5.21 which argues as much as I have affirmed 7. Proof The convinced that are convinced by the holy Ghost shall experiment and acknowledge as much when they shall see it their sin that they have not believed in Christ which could not be if there were nothing in Christ for them to believe in him for nor that done by Christ to them by which they might have believed John 16.8 9. which proves as much as I have affirmed 8. Proof The complaint or reproof of or lamentation for the fool Prov. 17.16 wherefore is there a price put in the hand of a fool seeing he hath no heart There is a price and the price is put in his hand and he values and loves it not and herein he is a fool not that he hath no eyes or ears or hand and so cannot see or hear or receive but that he having these neglects to use them when so good occasion is given not that there is no price for him or that it is far out of his reach but the price is put in his hand and he wants wisdom or a heart to set such price on it as to part with his lust c. For it is this is folly Jer. 5.21 Hos 11.3 4 7. And this also carries forth as much as I have affirmed 9. Proof And to come to right reason subdued to and ordered by the word of God this affirmed tends more to the glory of God and the abasement and good of men than that opinion that denieth this let them be weighed together That all the preservation of mans life is by virtue of the death of Christ and that God hath provided life for them in Christ and that he useth means to bring them to the knowledge of it and that he gives them an understanding that they might discern his goodness in those means and that he gives so much freedom to them that they might incline to attend those means and so look to him and turn at his reproof and that in so looking and turning he will give them supernatural and spiritual light and save them that they for all this not minding his goodness nor turning to him he should not onely forbear tumbling them down into destruction but also strive with more means and more force of spirit so stretching forth his hand as to remove the yoke from their jaws setting their will in some seasons at such liberty that they might chuse life and he in such seasons also laying meat before them and calling them what saith all this to us doth it not say that God is infinit in love wisdom and mercy to give such a Saviour by whom such mercie is procured that his love and bounty to mankinde yea his patience forbearance and long suffering is very great the revelation of his minde that all might be saved very true and doth it not say likwise that God is just and righteous and his ways equal in condemning such for and to whom he hath done so much and they so willingly rebell against him refuse such salvation doth it not also speak forth the truth of Gods words that he wills not the death of the wicked that dyeth but rather that he turn and live and that those that perish do forsake their own mercies loose their own souls and in their calamity eat the fruit of their own ways and for such as believe they may herein see all the mercies they have from first to last the free gift of God by Christ and doth not this say likewise that men were wholly lost corrupt and dead that by Christ a restoration is wrought and mercy extended that they are beholding to him and his bloud and spirit for all the good motions that come to them that he having so freely dyed for them and now doing so much to them it is their own fault and a foul and inexcusable fault that they remain impenitent unbelieving and disobedient yea and speaketh not this also for the good of man of believers to preach the Gospel and therein to use reproofs and exhortations seeing that they may speak to men in their own language in a tongue that God giveth men to understand and it speaks good for others to encourage men to hearken to the word of God and attend to his Ordinances and yield up to his teachings and motions according to the light and strength vouchsafed and to watch to all opportunities and lay hold on the seasons of Gods visitations seeing he is nigh to them therein and much blessing to be met within them and great danger in neglecting them yea yet again this truth about so much grace extended by God to men would if believed free men from those evil thoughts of God as that his will is the prime cause of most mens destruction that he sends Gospel and useth means and proclaims love to men and calls them to repent but neither intends good to them nor gives them any power or freedom by which they might come to repentance yea it would free them from those vain excusings of themselves when they neglect to hear the Word to attend the Ordinances of God to shew mercy to men or to forbear such evil courses as they run into by pleading we have no power of our selves and God hath given us none and were it his will we should do these things and repent c. He would not onely use outward means and put in a motion but overcome us with an almighty and unresistable power and till he so do we had as good sit still as strive to no purpose we are blinde and deaf and dead and nothing it is God that doth all therefore the blame is not ours from all which unsavorie stuff this truth believed would free yea